Psalms 32:9 — Word Study
WLCאַל־ תִּֽהְי֤וּ׀ כְּס֥וּס כְּפֶרֶד֮ אֵ֤ין הָ֫בִ֥ין בְּמֶֽתֶג־ וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃
BSADo notʼal [in no way, never] behâyâh▸ like the horseçûwç [a swallow, or a chariot horse] or mulepered [the offspring of a horse and a donkey] [which] have noʼayin [absence of] understandingbîyn [discernment, mental grasp] ◂they must be controlledbâlam△ [held in, restrained] with bitmetheg [a device to curb] and bridlereçen [a restraint, like a halter] [to make] thembal comeqârab [approach, draw near] to youʼêl [towards you, in your direction]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּֽהְי֤וּ׀ | you be | Verb, Qal, jussive second person masculine plural |
| כְּס֥וּס | like a horse | Preposition, noun common masculine singular absolute |
| כְּפֶרֶד֮ | like a mule | Preposition, noun common masculine singular absolute |
| אֵ֤ין | [which] there not | Noun common, masculine singular construct |
| הָ֫בִ֥ין | [is] understanding | Verb, Hiphil, infinitive construct common |
| בְּמֶֽתֶג־ | with bridle | Preposition, noun common masculine singular absolute |
| וָרֶ֣סֶן | and halter | Conjunction, noun common masculine singular absolute |
| עֶדְי֣וֹ | trapping[s] its | Noun common masculine singular construct, suffix |
| לִבְל֑וֹם | to restrain | Preposition, verb qal infinitive construct common |
| בַּ֝֗ל | not | Particle |
| קְרֹ֣ב | to draw near | Verb, Qal, infinitive construct common |
| אֵלֶֽיךָ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not be like the horse or mule, which have no understanding; they must be controlled with bit and bridle to make them come to you. |
| KJV | Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. |
| ASV | Be ye not as the horse, or as the mule, which have no understanding; Whose trappings must be bit and bridle to hold them in, Else they will not come near unto thee. |
| YLT | Be ye not as a horse — as a mule, Without understanding, With bridle and bit, its ornaments, to curb, Not to come near unto thee. |
| WEB | Don’t be like the horse, or like the mule, which have no understanding, who are controlled by bit and bridle, or else they will not come near to you. |
| BBE | Do not be like the horse or the ass, without sense; ... |
The translations agree on the meaning of בִּין as understanding, with no significant variations noted.
The sentence is structured around a main prohibition with supporting phrases that elaborate on the comparison and the necessity of control.







8 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
subjectבִּין
verbהָיָה
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 32:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Importance of Understandinggenerated
Psalm 32:9 contrasts the wise with the unwise, using the horse and mule as examples of those who lack discernment. The psalmist emphasizes the need for understanding and the consequences of being unrestrained, which leads to sorrow, as noted in the surrounding verses. This reflects a broader theme in the Psalms of seeking wisdom and guidance from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 26:3 | A whip for the horse, a bridle for the donkey, and a rod for the backs of fools! |
| 2 | Jeremiah 31:18 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. |
| 3 | James 3:3 | When we put bits into the mouths of horses to make them obey us, we can guide the whole animal. |
| 4 | James 4:7–10 | Submit yourselves, then, to God. Resist the devil, and he will flee from you. |
| 5 | Job 35:11 | who teaches us more than the beasts of the earth and makes us wiser than the birds of the air?’ |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בִּין, ha.Vingenerated
The Hebrew word בִּין (biyn) means to understand or discern. It involves mental separation and insight, enabling one to grasp concepts and make informed decisions. In this verse, it highlights the lack of understanding in horses and mules, emphasizing the need for discernment in one's actions.
The verb is in the Hiphil stem, which often indicates a causative action. Here, it suggests that understanding is something that can be imparted or developed, contrasting the instinctual behavior of animals with the rationality expected of humans.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the verb תִּֽהְי֤וּ, you be, which expresses a prohibition. It is followed by a comparison using two prepositional phrases: כְּס֥וּס and כְּפֶרֶד, like a horse and like a mule, respectively.
The structure emphasizes the lack of understanding with the phrase אֵ֤ין, [which] there not, indicating the absence of discernment in these animals, leading to the necessity of control.
Septuagint Backgroundgenerated
The Septuagint translates בִּין as σύνεσις, which means 'understanding' or 'insight'. This choice reflects a similar emphasis on the mental grasp of concepts, aligning with the Hebrew meaning while also broadening the scope to include a more general sense of comprehension.
The consistent use of ἵππος for סוּס and ἡμίονος for פֶּרֶד shows a direct correspondence in the translation of these animals, maintaining the metaphorical intent of the original text.
In plain words — the whole versegenerated
Psalm 32:9 warns against being like horses or mules, which do not understand and need to be controlled. The psalmist emphasizes the importance of understanding and discernment in our actions, contrasting the instinctual behavior of animals with the rationality expected of humans.
Frequently Asked Questionsgenerated
Understanding involves the ability to discern and make informed decisions, rather than acting instinctively like animals.
The comparison highlights the lack of understanding in these animals, suggesting that humans should strive for greater discernment.
Developing understanding can involve seeking wisdom through study, reflection, and guidance from others.
Lacking understanding can lead to poor decisions and actions that may have negative consequences, similar to how untrained animals behave.
Reflection Questionsgenerated
- In what areas of my life do I need to seek greater understanding?
- How can I avoid acting impulsively like a horse or mule?
- What steps can I take to cultivate discernment in my daily decisions?
- How can I encourage others to seek understanding rather than acting on instinct?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to illustrate the need for understanding and the dangers of acting without discernment. Quotations from Ephrem the Syrian and Ambrose of Milan highlight these themes.
The one who was God pursued the nations who pursued gods that were not gods at all. And [using] words like bridles, he turned them away from many gods [and brought them] to one.Early Church Fathers on Psalms 32 →
Why do you dishonor yourself by indulging in physical allurements, while serving your belly and its passions? Why do you take away the understanding that the Creator has given you? Why do you compare yourself to animals,Early Church Fathers on Psalms 32 →
Fools then are not free, for it is said to them, Be ye not like to horse and mule, which have no understanding, whose mouths must be held with bit and bridle lest they fall upon thee.Early Church Fathers on Psalms 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 32:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe ye not as the horse, [or] as the mule, [which] have no understanding,.... The design of this exhortation is to direct men how to behave under the instructions given; not as brutes, which have no
Read John Gill on Psalms 32 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe ye not as the horse, or as the mule; be not such brutish and sottish creatures as I have been, not having reason or grace to govern yourselves, nor hearkening to the counsels and admonitions of others. Lest they come near unto thee; lest they should come too near to thee, so as to bite or kick thee. But neither is this the common practice of horses or mules, of which he seems to speak; nor is this the proper use of a bit or bridle, to keep them from so doing; but rather to bring them nearer to the rider for his use, and to keep them under his conduct and power, from whom they are otherwise apt to run away. The words therefore are and may be otherwise rendered, because they do not or will…
Read Matthew Poole on Psalms 32 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 32:9 Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.Ver. 9. Be ye not as the horse, or as the mule] David having, according to the title Maschil, promised to teach, useth this preface to bespeak attention. Be not uncounsellable, irreclaimable, such as Basil (Ad Evag. Epist. 10) complaineth of, qui neque quid sit verum sciunt, neque sustinent discere, who neither knew, nor would be taught, what was true, and fit to be practised. Of the rhinoceros some write, that slain he may be, caught he cannot be. Others, that he is animal animo indomito, a most untameable creature; for if he be…
Read John Trapp on Psalms 32 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Whose mouth.—Here the text has evidently suffered, and the exact meaning is lost. There are also verbal difficulties. The word translated “mouth” elsewhere (except Psalms 103:5, where see Note) means “ornament,” and the literal rendering of the text as it stands is, with bit and bridle his ornament to hold, not approaching to thee. This may mean that the animal is harnessed, either “that it may not approach,” or “because without harness it will not approach.” In either case the general application is the same. Horses and mules can only be rendered obedient by restraints that are unworthy of a rational creature. The LXX. and Vulg. have “jaws” instead of “mouth,” and Ewald follows them…
Read Charles John Ellicott on Psalms 32 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Be ye not as the horse or as the mule] They will only act by force and constraint; be not like them; give a willing service to your Maker. "They have no understanding;" you have a rational soul, made to be guided and influenced by reason. The service of your God is a reasonable service; act, therefore, as a rational being. The horse and the mule are turned with difficulty; they must be constrained with bit and bridle. Do not be like them; do not oblige your Maker to have continual recourse to afflictions, trials, and severe dispensations of providence, to keep you in the way, or to recover you after you have gone out of it.
Read AdamClarke on Psalms 32 →
CambridgeThe Cambridge Bible for Schools and Colleges9, 10. A warning addressed to all not to resist God’s will, and neglect instruction. Be not like horse like mule with no understanding, With trappings of bit and bridle must they be curbed: Else will they not come near unto thee. The Heb. is obscure and possibly corrupt in some points; but the general sense is clear. Brute animals without reason must be controlled and compelled by force to learn to submit to man’s will. If man will not draw near to God and obey Him of his own free will, he lowers himself to the level of a brute, and must expect to be treated accordingly and disciplined by judgment (Isaiah 26:9-11). For the thought that man who will not listen to God’s teaching ‘becomes…
Read Cambridge on Psalms 32 →
Albert Barnes1798–1870Barnes' Notes on the BibleBe ye not as the horse - The horse as it is by nature - wild, ungoverned, unwilling to be caught and made obedient.
Read Albert Barnes on Psalms 32 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Bit and bridle—That is, by harsh and forcible means. A different class is here addressed, and the language and figures are correspondent.
Read Daniel Denison Whedon on Psalms 32 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not be like the horse or mule, which have no understanding; they must be controlled with bit and bridle to make them come to you.
Don’t be like the horse, or like the mule, which have no understanding, who are controlled by bit and bridle, or else they will not come near to you.
Do not be like the horse or mule, which have no understanding; they must be controlled with bit and bridle to make them come to you.
Do not be like an unintelligent horse or mule, which will not obey you unless they are controlled by a bridle and bit.
Tyndale line
Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
Be ye not as the horse, or as the mule, which have no understanding; Whose trappings must be bit and bridle to hold them in, Else they will not come near unto thee.
Be ye not as the horse, or as the mule, which have no understanding: whose trappings must be bit and bridle to hold them in, else they will not come near unto thee.
Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near to thee.
Be ye not like an horse, or like a mule, which vnderstand not: whose mouthes thou doest binde with bit and bridle, least they come neere thee.
Strictly literal
Be ye not as a horse, as a mule, which have no understanding: whose trappings must be bit and bridle, for restraint, or they will not come unto thee.
Be ye not as a horse — as a mule, Without understanding, With bridle and bit, its ornaments, to curb, Not to come near unto thee.
Do not be as a horse—as a mule, || Without understanding, || With bridle and bit, its ornaments, to curb, || Not to come near to you.
Be ye not like the horse, or like the mule, who hath no understanding; who must be held in with bit and bridle, his ornament, lest he come near unto thee.
Do not be like a horse or like a mule, which have no understanding; it is only with bridle and bit to control them that they will go where you want them to.
From the Latin
For he spoke and they were made: he commanded and they were created.
Simplified
You mustn't be like a horse or a mule that doesn't know which way to go without a bit or a bridle. Otherwise they can't be controlled.”
Do not be like the horse or the ass, without sense; ...
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of this verse, with all 13 words matched. This indicates a strong consistency in the transmission of this text across different traditions.
אַל־ תִּֽהְי֤וּ׀ כְּס֥וּס כְּפֶרֶד֮ אֵ֤ין הָ֫בִ֥ין בְּמֶֽתֶג־ וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃
13 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 32:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
hors:
1. Names:
The common names are (1) cuc, and
(2) hippos.
(3) The word parash, "horseman," occurs often, and in several cases is translated "horse" or "warhorse" (Isa 28:28; Eze 27:14; Joe 2:4 the Revised Version, margin); also in 2Sa 16, where the "horsemen" of English Versions of the Bible is ba`ale ha-parashim, "owners of horses"; compare Arabic faris, "horseman," and faras, "horse".
(4) The feminine form cucah, occurs in So 1:9, and is rendered as follows: Septuagint he hippos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) equitatum; the King James Version "company of horses," the Revised Version (British and American) "steed." It is not clear why English Versions of the…
Horse
Always referred to in the Bible in connection with warlike operations, except Isa. 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deut. 17:16. David was the first to form a force of cavalry (2 Sam. 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33…
The most striking feature in the biblical notices of the horse is the exclusive application of it to warlike operations; in no instance is that useful animal employed for the purposes of ordinary locomotion or agriculture, if we except (Isaiah 28:28) The animated description of the horse in (Job 39:19-25) applies solely to the war-horse. The Hebrews in the patriarchal age, as a pastoral race, did not stand in need of the services Of the horse, and for a long period after their settlement in Canaan they dispensed with it, partly in consequence of the hilly nature of the country, which only admitted of the use of chariots in certain localities, (Judges 1:19) and partly in consequence to the prohibition in (17:16) which would be held to apply at all periods. David first established…
פֶּ֫רֶד (pered) refers to a mule, derived from the root word for a solitary creature. The entries consistently identify it as a noun without significant variation in meaning.
פֶּ֫רֶד n.m. mule
base
H6505 פֶּ֫רֶד mule
6505 pered peh'-red
from 6504; a mule (perhaps from his lonely habits):--mule.
see HEBREW for 06504
פֶּ֫רֶד (pe.red) — mule.
mule
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
mul (peredh (1Ki 10:25; 18:5; Ezr 2:66; Isa 66:20; Zec 14:15), the feminine pirdah (1Ki 1:33,38,44), rekhesh, "swift steeds," the King James Version "mules" (Es 8:10,14), 'achashteranim, "used in the king's service," the King James Version "camels," the Revised Version margin "mules" (Es 8:10,14), yemim, "hot springs," the King James Version "mules" (Ge 36:24); hemionos, "half-ass," "mule" (1 Esdras 5:43; Judith 15:11)): Mules are mentioned as riding animals…
Mule
(Heb. pered), so called from the quick step of the animal or its power of carrying loads. It is not probable that the Hebrews bred mules, as this was strictly forbidden in the law (Lev. 19:19), although their use was not forbidden. We find them in common use even by kings and nobles (2 Sam. 18:9; 1 Kings 1:33; 2 Kings 5:17; Ps. 32:9). They are not mentioned, however, till the time of David, for the word rendered “mules” (R.V. correctly, “hot springs”) in Gen. 36:24 (yemim) properly denotes the warm springs of Callirhoe, on the eastern shore of the Dead Sea. In…
a hybrid animal, the offspring of a horse and an ass. "The mule is smaller than the horse, and is a remarkably hardy, patient, obstinate, sure-footed animal, living, ordinarily, twice as long as a horse." --McClintock and Strong’s Cyclopedia. It was forbidden to the Israelites to breed mules, but sometimes they imported them. It would appear that only kings and great men rode on mules. We do not read of mules at all in the New Testament; perhaps therefore they had ceased to be imported.
A mixed animal, the offspring of a horse and an ass. A mule is smaller than a horse, and has long ears, though not so long as those of an ass. It is a remarkably hardy, patient, obstinate, surefooted animal, lives twice as long as a horse, and is much more easily and cheaply fed. Mules are much used in Spain and South America, for transporting goods across the mountains. So also in the Alps, they are used by travelers among the mountains, where a horse would hardly be able to pass with safety. There is no probability that the Jews bred mules, because it was forbidden to couple creatures of different species, Le 19:19. But they were not forbidden to obtain them from abroad and use them, 1Ki 10:25 Eze 27:14. Thus we may…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc
מֶ֫תֶג (metheg) means 'bridle' and is derived from an unused root meaning to curb. It refers literally to a bridle for animals and can also figuratively imply control or authority. The entries consistently emphasize these meanings without notable disagreement.
מֶ֫תֶג n.m. bridle
lit. bridle, for animals
fig. = control, authority
base
H4964 מֶ֫תֶג bridle
4964 metheg meh-theg
from an unused root meaning to curb; a bit:--bit, bridle.
מֶ֫תֶג (me.teg) — bridle.
1) bridle
1a) bridle (for animals)
1b) control, authority (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
bri'-d'-l.
See BIT AND BRIDLE.
Bridle
Three Hebrew words are thus rendered in the Authorized Version. (1.) Heb. mahsom’ signifies a muzzle or halter or bridle, by which the rider governs his horse (Ps.39:1).
(2.) Me’theg, rendered also “bit” in Ps. 32:9, which is its proper meaning. Found in 2 Kings 19:28, where the restraints of God’s providence are metaphorically styled his “bridle” and “hook.” God’s placing a “bridle in the jaws of the people” (Isa. 30:28; 37:29) signifies his preventing the Assyrians from carrying out their purpose against Jerusalem.
רֶ֫סֶן (recen) refers to a halter or bridle, something that restrains, as well as the jaw, particularly in the context of a crocodile. The word is built from an unused root meaning to curb. It appears in various contexts in the Old Testament, but no specific verses are noted.
רֶ֫סֶן n.m.
halter
jaw
base
H7448 רֶ֫סֶן . halter
. jaw
7448 recen reh'-sen
from an unused root meaning to curb; a halter (as
restraining); by implication, the jaw:--bridle.
רֶ֫סֶן (re.sen) — bridle.
1) something that restrains, halter, jaw
1a) halter
1a1) of restraint thrown off (fig)
1b) jaw (of crocodile)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
עֲדִי (adiy) refers to ornaments or trappings, particularly those used for decoration or adornment. It is derived from a root meaning 'trappings' and can refer to general finery or specifically to a headstall for horses. The term emphasizes items that enhance appearance.
עֲדִי n.[m.]coll. ornaments (with which one is decked)
base
H5716 עֲדִי ornaments (with which one is decked)
5716 `adiy ad-ee'
from 5710 in the sense of trappings; finery; generally an
outfit; specifically, a headstall:--X excellent, mouth,
ornament.
see HEBREW for 05710
עֲדִי (a.di) — ornament.
1) ornaments
1a) ornaments
1b) trappings (of horses)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בָּלַם (balam) is a primitive root meaning to muzzle or hold in. It covers the idea of curbing or restraining, as noted in the Qal form. The only specific reference provided is in Psalm 32:9.
[בָּלַם] vb. curb, hold in—Qal ψ 32:9
ref
H1102 בָּלַם
1102 balam baw-lam'
a primitive root; to muzzle:--be held in.
בָּלַם (ba.lam) — to hold in.
(Qal) to curb, hold in, restrain
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2ms
